Upon The Head Of The Goat Quotes

Citizens, the nineteenth century is grand, but the twentieth century will be happy. Then there will be nothing more like old history. Men will no longer have to fear, as now, a conquest, an invasion, a usurpation, a rivalry of nations with the armed hand, an interruption of civilisation depending on a marriage of kings, a birth in the hereditary tyrannies, a partition of the peoples by a Congress, a dismemberment by the downfall of a dynasty, a combat of two religions meeting head to head, like two goats of darkness, upon the bridge of the infinite; they will no longer have to fear famine, speculation, prostitution from distress, misery from lack of work, and the scaffold, and the sword, and the battle, and all the brigandages of chance in the forest of events. We might almost say: there will be no events more. Men will be happy. The human race will fulfil its law as the terrestrial globe fulfils its; harmony will be re-established between the soul and the star; the soul will gravitate about the truth like the star about the light.

Primer of Love [Lesson 47] And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the sins of the children of Israel, putting them upon the head of the goat. ~ Leviticus 16:3-30 Kowal zawini, cygana powiesili. The blacksmith was guilty, but they hung the gypsy. ~ Polish Proverb Lesson 47) Sometimes to save a relationship you need a scapegoat Not an innocent scapegoat ~ that's fair game for the media wolves. The scapegoat for the common man is the government. Don't like the economy ~ blame it on Obama.Don't like your job ~ blame it on your boss. Not enough money for Christmas gifts -- it's Ben Bernanke and the Federal Reserve's fault. If he loves hummus -- it's Hillary Clinton's Mideast policy. If she's contracted genital warts -- it's Bill Clinton's fault. It really is.

Hidden under wild ferns on Howth. Below us bay sleeping sky. No sound. The sky. The bay purple by the Lion's head. Green by Drumleck. Yellowgreen towards Sutton. Fields of undersea, the lines faint brown in grass, buried cities. Pillowed on my coat she had her hair, earwigs in the heather scrub my hand under her nape, you'll toss me all. O wonder! Coolsoft with ointments her hand touched me, caressed: her eyes upon me did not turn away. Ravished over her I lay, full lips open, kissed her mouth. Yum. Softly she gave me in my mouth the seedcake warm and chewed. Mawkish pulp her mouth had mumbled sweet and sour with spittle. Joy: I ate it: joy. Young life, her lips that gave me pouting. Soft, warm, sticky gumjelly lips. Flowers her eyes were, take me, willing eyes. Pebbles fell. She lay still. A goat. No-one. High on Ben Howth rhododendrons a nannygoat walking surefooted, dropping currants. Screened under ferns she laughed warmfolded. Wildly I lay on her, kissed her; eyes, her lips, her stretched neck, beating, woman's breasts full in her blouse of nun's veiling, fat nipples upright. Hot I tongued her. She kissed me. I was kissed. All yielding she tossed my hair. Kissed, she kissed me. Me. And me now. Stuck, the flies buzzed.

Stuck on the pane two flies buzzed, stuck. Glowing wine on his palate lingered swallowed. Crushing in the winepress grapes of Burgundy. Sun’s heat it is. Seems to a secret touch telling me memory. Touched his sense moistened remembered. Hidden under wild ferns on Howth below us bay sleeping: sky. No sound. The sky. The bay purple by the Lion’s head. Green by Drumleck. Yellowgreen towards Sutton. Fields of undersea, the lines faint brown in grass, buried cities. Pillowed on my coat she had her hair, earwigs in the heather scrub my hand under her nape, you’ll toss me all. O wonder! Coolsoft with ointments her hand touched me, caressed: her eyes upon me did not turn away. Ravished over her I lay, full lips full open, kissed her mouth. Yum. Softly she gave me in my mouth the seedcake warm and chewed. Mawkish pulp her mouth had mumbled sweetsour of her spittle. Joy: I ate it: joy. Young life, her lips that gave me pouting. Soft warm sticky gumjelly lips. Flowers her eyes were, take me, willing eyes. Pebbles fell. She lay still. A goat. No-one. High on Ben Howth rhododendrons a nannygoat walking surefooted, dropping currants. Screened under ferns she laughed warmfolded. Wildly I lay on her, kissed her: eyes, her lips, her stretched neck beating, woman’s breasts full in her blouse of nun’s veiling, fat nipples upright. Hot I tongued her. She kissed me. I was kissed. All yielding she tossed my hair. Kissed, she kissed me. Me. And me now. Stuck, the flies buzzed.

They passed each other at the door, she going out, and he returning from work. Unselfconsciously she put one hand up to his left cheek and, in passing, kissed him on the other. He was astonished, and, by the time that she reached the entrance to the yard, so wass she, because it was not until then that she suddenly realized what she had done. She stopped dead, as though having walked straight into a metaphysical but palpable stone wall. She felt her blood rising to the roots of her hair, and realised that she did not dare look back at him. Undoubtedly he too would be rooted to the spot. She could almost feel his eyes travelling from her feet to her head, finally settling upon the back of her head in the expectation that she would turn around. He called out, as she knew he would, 'Kyria Pelagia.' 'What?' she demanded curtly, as though an effort to be short with him could cancel out the hideously simple way in which she had betrayed her affection without even thinking about it. 'What's for dinner?' 'Don't tease me.' 'Would I tease you?' 'Don't make anything of it. I thought you were my father. I always kiss him like that when he comes in.' 'Very understandable. We are both old and small.' 'If you are going to tease me, I shall never speak to you again.' He came up behind her and around her, and threw himself upon his knees before her. 'O no,' he cried, 'anything but that.' He bowed his head to the ground and moaned piteously, 'Have mercy. Shoot me, flog me, but don't say you'll never speak to me.' He grasped her abou the knees and pretended to weep. 'The whole village is looking,' she protested, 'stop it at once. You are so embarrassing, get off me.' 'My heart is broken,' he wailed, and he grasped her hand and began to smatter it with kisses. 'Stupid goat, you are deranged.' 'I am tormented, I am burning, I am broken into pieces, my eyes spout forth with tears.' He leaned back and gestured poetically with his fingers to portray the extraordinary cascade of invisible tears that he intended her to envisage. 'Don't laugh at me,' he continued, having struck upon a new tack. 'O, light of my eyes, do not mock poor Antonio in his affliction.' 'Are you drunk again?' 'Drunk with sorrow, drunk with agony. Speak to me.' 'Did your battery win another football match?

He could galvanize the dead with his talk. It was a sort of devouring process: when he described a place he ate into it, like a goat at tacking a carpet. If he described a person he ate him alive from head to toe. If it were an event he would devour every detail, like an army of white ants descending upon a forest. He was everywhere at once, in his talk. He attacked from above and below, from the front, rear and flanks. If he couldn't dispose of a thing at once, for lack of a phrase or an image, he would spike it temporarily and move on, coming back to it later and devouring it piecemeal. Or like a juggler,- he would toss it in the air arid, just when you thought he had forgotten it, that it would fall and break, he would deftly put an-arm behind his back and catch it in his palm without even turning his eye. It wasn't just talk he handed out, but language — food and beast language. He always talked against a landscape, like the protagonist of a lost world.

They passed each other at the door, she going out, and he returning from work. Unselfconsciously she put one hand up to his left cheek and, in passing, kissed him on the other. He was astonished, and, by the time that she reached the entrance to the yard, so was she, because it was not until then that she suddenly realized what she had done. She stopped dead, as though having walked straight into a metaphysical but palpable stone wall. She felt her blood rising to the roots of her hair, and realised that she did not dare look back at him. Undoubtedly he too would be rooted to the spot. She could almost feel his eyes travelling from her feet to her head, finally settling upon the back of her head in the expectation that she would turn around. He called out, as she knew he would, 'Kyria Pelagia.' 'What?' she demanded curtly, as though an effort to be short with him could cancel out the hideously simple way in which she had betrayed her affection without even thinking about it. 'What's for dinner?' 'Don't tease me.' 'Would I tease you?' 'Don't make anything of it. I thought you were my father. I always kiss him like that when he comes in.' 'Very understandable. We are both old and small.' 'If you are going to tease me, I shall never speak to you again.' He came up behind her and around her, and threw himself upon his knees before her. 'O no,' he cried, 'anything but that.' He bowed his head to the ground and moaned piteously, 'Have mercy. Shoot me, flog me, but don't say you'll never speak to me.' He grasped her about the knees and pretended to weep. 'The whole village is looking,' she protested, 'stop it at once. You are so embarrassing, get off me.' 'My heart is broken,' he wailed, and he grasped her hand and began to smatter it with kisses. 'Stupid goat, you are deranged.' 'I am tormented, I am burning, I am broken into pieces, my eyes spout forth with tears.' He leaned back and gestured poetically with his fingers to portray the extraordinary cascade of invisible tears that he intended her to envisage. 'Don't laugh at me,' he continued, having struck upon a new tack. 'O, light of my eyes, do not mock poor Antonio in his affliction.' 'Are you drunk again?' 'Drunk with sorrow, drunk with agony. Speak to me.' 'Did your battery win another football match?

And then, on his soul and conscience, [Gringoire] ... was not very sure that he was madly in love with the gypsy. He loved her goat almost as dearly. It was a charming animal, gentle, intelligent, clever; a learned goat. Nothing was more common in the Middle Ages than these learned animals, which amazed people greatly, and often led their instructors to the stake. But the witchcraft of the goat with the golden hoofs was a very innocent species of magic. Gringoire explained them to the archdeacon, whom these details seemed to interest deeply. In the majority of cases, it was sufficient to present the tambourine to the goat in such or such a manner, in order to obtain from him the trick desired. He had been trained to this by the gypsy, who possessed, in these delicate arts, so rare a talent that two months had sufficed to teach the goat to write, with movable letters, the word “Phœbus.” “‘Phœbus!’” said the priest; “why ‘Phœbus’?” “I know not,” replied Gringoire. “Perhaps it is a word which she believes to be endowed with some magic and secret virtue. She often repeats it in a low tone when she thinks that she is alone.” “Are you sure,” persisted Claude, with his penetrating glance, “that it is only a word and not a name?” “The name of whom?” said the poet. “How should I know?” said the priest. “This is what I imagine, messire. These Bohemians are something like Guebrs, and adore the sun. Hence, Phœbus.” “That does not seem so clear to me as to you, Master Pierre.” “After all, that does not concern me. Let her mumble her Phœbus at her pleasure. One thing is certain, that Djali loves me almost as much as he does her.” “Who is Djali?” “The goat.” The archdeacon dropped his chin into his hand, and appeared to reflect for a moment. All at once he turned abruptly to Gringoire once more. “And do you swear to me that you have not touched her?” “Whom?” said Gringoire; “the goat?” “No, that woman.” “My wife? I swear to you that I have not.” “You are often alone with her?” “A good hour every evening.” Dom Claude frowned. “Oh! oh! Solus cum sola non cogitabuntur orare Pater Noster.” “Upon my soul, I could say the Pater, and the Ave Maria, and the Credo in Deum patrem omnipotentem without her paying any more attention to me than a chicken to a church.” “Swear to me, by the body of your mother,” repeated the archdeacon violently, “that you have not touched that creature with even the tip of your finger.” “I will also swear it by the head of my father, for the two things have more affinity between them. But, my reverend master, permit me a question in my turn.” “Speak, sir.” “What concern is it of yours?” The archdeacon’s pale face became as crimson as the cheek of a young girl.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

Every special human being strives instinctively for his own castle and secrecy, where he is saved from the crowd, the many, the majority—where he can forget the rule-bound "people," for he is an exception to them;—but for the single case where he is pushed by an even stronger instinct straight against these rules, as a person who seeks knowledge in a great and exceptional sense. Anyone who, in his intercourse with human beings, does not, at one time or another, shimmer with all the colours of distress—green and gray with disgust, surfeit, sympathy, gloom, and loneliness—is certainly not a man of higher taste. But provided he does not take all this weight and lack of enthusiasm freely upon himself, always keeps away from it, and stays, as mentioned, hidden, quiet, and proud in his castle, well, one thing is certain: he is not made for, not destined for, knowledge. For if he were, he would one day have to say to himself, "The devil take my good taste! The rule-bound man is more interesting than the exception—than I am, the exception!"— and he would make his way down , above all, "inside." The study of the average man—long, serious, and requiring much disguise, self-control, familiarity, bad company - (all company is bad company except with one’s peers):—that constitutes a necessary part of the life story of every philosopher, perhaps the most unpleasant, foul-smelling part, the richest in disappointments. But if he’s lucky, as is appropriate for a fortunate child of knowledge, he encounters real shortcuts and ways of making his task easier; I’m referring to the so-called cynics, those who, as cynics, simply recognize the animal, the meanness, the "rule-bound man" in themselves and, in the process, still possess that degree of intellectual quality and urge to have to talk about themselves and people like them before witnesses;—now and then they even wallow in books, as if in their very own dung. Cynicism is the single form in which common souls touch upon what honesty is, and the higher man should open his ears to every cruder and more refined cynicism and think himself lucky every time a shameless clown or a scientific satyr announces himself directly in front of him. There are even cases where enchantment gets mixed into the disgust—for example, in those places where, by some vagary of nature, genius is bound up with such an indiscreet billy-goat and ape; as in the Abbé Galiani, the most profound, sharp-sighted, and perhaps also the foulest man of his century—he was much deeper than Voltaire and consequently a good deal quieter. More frequently it happens that, as I’ve intimated, the scientific head is set on an ape’s body, a refined and exceptional understanding in a common soul; among doctors and moral physiologists, for example, that’s not an uncommon occurrence. And where anyone speaks without bitterness and quite harmlessly of men as a belly with two different needs and a head with one, everywhere someone constantly sees, looks for, and wants to see only hunger, sexual desires, and vanity, as if these were the real and only motivating forces in human actions, in short, wherever people speak "badly" of human beings—not even in a nasty way—there the lover of knowledge should pay fine and diligent attention; he should, in general, direct his ears to wherever people talk without indignation. For the indignant man and whoever is always using his own teeth to tear himself apart or lacerate himself (or, as a substitute for that, the world, or God, or society) may indeed, speaking morally, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, the more trivial, the more uninstructive case. And no one lies as much as the indignant man.

Your Mr. Skukman is a man of few words, isn’t he?” Bram said as he walked up to join her. “It’s one of the reasons I hired him.” Bram frowned. “You prefer men who don’t speak much?” “Would you be insulted if I admitted I do?” To Lucetta’s surprise, instead of looking insulted, Bram sent her a look of understanding as he stepped closer to her. “You’re obviously overcome by the shock you’ve recently experienced because of my goat. And while I would love to be able to say that Geoffrey was just out of sorts today, I’m afraid he’s been out of sorts ever since someone abandoned him at Ravenwood a few months back, in the middle of the night.” “Your goat’s name is Geoffrey?” “My sister, Ruby, named it after a gentleman she’d once set her sights on, but a gentleman who turned out to be a bit of a disappointment.” Bram shook his head. “The man had the audacity to go off and marry some well-connected society miss, breaking Ruby’s heart in the process.” Lucetta smiled. “I do believe I’m going to like this sister of yours, Mr. Haverstein, especially since it appears she has no qualms about naming a cranky beast after a gentleman she no longer holds in high esteem.” “Please, since you’ve been set upon by my dogs, and practically mauled by my goat, feel free to call me Bram.” “Very well, since I have experienced all of that madness at the paws and hooves of your animals, I will call you Bram and you may call me Lucetta.” Her smile began to fade. “But pleasantries aside, why do you think your goat tried to attack me, and what was it doing in the tower room in the first place?” Bram blew out a breath. “Geoffrey attacked you because he has a problem with dresses—something we learned when he chased poor Mrs. Macmillan, who’d been trying to help get Geoffrey to the barn the morning we discovered him.” Bram shook his head. “Mrs. Macmillan has not been back to the barn since. As for what Geoffrey was doing in the tower room, I must admit that I can’t even fathom how he got up there without someone noticing.” “It’s

April 3 MORNING “They took Jesus, and led Him away.” — John 19:16 HE had been all night in agony, He had spent the early morning at the hall of Caiaphas, He had been hurried from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate; He had, therefore, but little strength left, and yet neither refreshment nor rest were permitted Him. They were eager for His blood, and therefore led Him out to die, loaded with the cross. O dolorous procession! Well may Salem’s daughters weep. My soul, do thou weep also. What learn we here as we see our blessed Lord led forth? Do we not perceive that truth which was set forth in shadow by the scapegoat? Did not the high-priest bring the scapegoat, and put both his hands upon its head, confessing the sins of the people, that thus those sins might be laid upon the goat, and cease from the people? Then the goat was led away by a fit man into the wilderness, and it carried away the sins of the people, so that if they were sought for they could not be found. Now we see Jesus brought before the priests and rulers, who pronounce Him guilty; God Himself imputes our sins to Him, “the Lord hath laid on Him the iniquity of us all;” “He was made sin for us;” and, as the substitute for our guilt, bearing our sin upon His shoulders, represented by the cross; we see the great Scapegoat led away by the appointed officers of justice. Beloved, can you feel assured that He carried your sin? As you look at the cross upon His shoulders, does it represent your sin? There is one way by which you can tell whether He carried your sin or not. Have you laid your hand upon His head, confessed your sin, and trusted in Him? Then your sin lies not on you; it has all been transferred by blessed imputation to Christ, and He bears it on His shoulder as a load heavier than the cross. Let not the picture vanish till you have rejoiced in your own deliverance, and adored the loving Redeemer upon whom your iniquities were laid.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, whereby a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbe Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever anyone sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

I mounted the stairs to my pavilion and sank onto Hlidskjalf, the magic throne from which I can peer into the Nine Worlds. The seat cradled my posterior with its ermine-lined softness. I took a few deep breaths to focus my concentration, then turned to the worlds beyond. I usually begin with a cursory look-see of my own realm, Asgard, then circle through the remaining eight: Midgard, realm of the humans; the elf kingdom of Alfheim; Vanaheim, the Vanir gods’ domain; Jotunheim, land of the giants; Niflheim, the world of ice, fog, and mist; Helheim, realm of the dishonorable dead; Nidavellir, the gloomy world of the dwarves; and Muspellheim, home of the fire giants. This time, I didn’t make it past Asgard. Because goats. Specifically, Thor’s goats, Marvin and Otis. They were on the Bifrost, the radioactive Rainbow Bridge that connects Asgard to Midgard, wearing footy pajamas. But there was no sign of Thor, which was odd. He usually kept Marvin and Otis close. He killed and ate them every day, and they came back to life the next morning. More disturbing was Heimdall, guardian of the Bifrost. He was hopping around on all fours like a deranged lunatic. “So here’s what I want you guys to do,” he said to Otis and Marvin between hops. “Cavort. Frolic. Frisk about. Okay?” I parted the clouds. “Heimdall! What the Helheim is going on down there?” “Oh, hey, Odin!” Heimdall’s helium-squeaky voice set my teeth on edge. He waved his phablet at me. “I’m making a cute baby goat video as my Snapchat story. Cute baby goat videos are huge in Midgard. Huge!” He spread his hands out wide to demonstrate. “I’m not a baby!” Marvin snapped. “I’m cute?” Otis wondered. “Put that phablet away and return to your duties at once!” According to prophecy, giants will one day storm across the Bifrost, a signal that Ragnarok is upon us. Heimdall’s job is to sound the alarm on his horn, Gjallar—a job he would not be able to perform if he were making Snapchat stories. “Can I finish my cute baby goat video first?” Heimdall pleaded. “No.” “Aw.” He turned to Otis and Marvin. “I guess that’s a wrap, guys.” “Finally,” Marvin said. “I’m going for a graze.” He hopped off the bridge and plummeted to almost certain death and next-day resurrection. Otis sighed something about the grass being greener on the other side, then jumped after him. “Heimdall,” I said tightly, “need I remind you what could happen if even one jotun snuck into Asgard?” Heimdall hung his head. “Apologetic face emoji.” I sighed. “Yes, all right.

The high priest would lay both hands on the head of the live goat and confess upon its head all the guilt and misdeeds of the Israelites. All of their sins he would transpose to the goat, and the goat was then banished to the wilderness, carrying on its back the weight of the faults of the Israelites, and thus freeing the Israelites to flourish in peace.